Bible notes
Isaiah 42:1-9; Psalm 29; Acts 10:34-43; Matthew 3:13-17
Isaiah 42:1-9
Classically, scholars have dubbed this the first of four songs commonly known as ‘servant songs’.
But as Hugh Williamson has pointed out, the four ‘songs’ in Isaiah 40–55 continue a theme first introduced and spelled out in the early chapters of the text (notably chapter 9). The poet/prophet of the exile picks up the theme of good governance – the absence of which was a reason for the exile – and paints a picture of God’s servant that many Christians see perfectly fulfilled in Jesus – hence this text being used on the day we mark our Lord’s baptism.
Structurally, these verses are no more a ‘song’ than the surrounding context. Indeed, Isaiah 40–55 is one long poem/song focused on the situation of the Judeans in exile. The original audience here was a defeated and disillusioned group of exiles far from home and lacking hope. Verse 27 suggests that they assumed that even God had given up on them. However, there is good news for them in this passage of hope, comfort and good governance.
Many characters are identified as ‘servant’ in Isaiah – Eliakim in 22:20, David in 37:3 and, most importantly, Jacob–Israel in 41:8-9. The call outlined in Isaiah 42:1-9 is for all the exiles to fulfil. But in Christian theology, this is also seen as a portrait of Jesus, the archetypal servant of God and the one who we are called to imitate in our lives.
Notice that this is a pastoral, prophetic and political calling, in that it is offering comfort to people, giving them a word of hope from God and pointing to good governance of their society; there is no separation between these three in the mind of God. While much of Isaiah 42 describes the ministry of Jesus, it also encapsulates the type of world God wants to see his people involved in creating, a vision that reaches its apex in Isaiah 65:17ff. Here God reminds his people that they are not abandoned in exile, that he has plans for their restoration and for them to play a key role in the delivering of his plans – outlined in brief here, especially in verses 3-4, 6-7 – which will be developed as the book unfolds.
Psalm 29
The psalm picks up the theme of the majesty of God, the Holy One of Israel (key to Isaiah’s theology). In particular, it focuses on God’s triumph at the Red Sea in the deliverance of Israel from Egypt. God is a bringer of liberation, a theme prominent in the Isaiah text.
Acts 10:34-43
In Acts 10, we hear the story of the early followers of Jesus moving from just sharing their message with Jews, to offering the good news to any and everyone – including a soldier of the occupation (an example of love of enemies in action). The light that had shone in the lives of those early followers was not just for them. It was for the world, and it starts here!
It is notable that Peter echoes Isaiah’s description of the servant as anointed by the Spirit and doing good, bringing liberation to all those oppressed by the powers at work in the world. Verse 38 looks like exclusively spiritual language but in context it is a bold rebuke to his audience – a Roman officer and his household – that God stands against all forms of oppression.
Matthew 3:13-17
Matthew’s account of the baptism of Jesus is unique in recounting John’s reluctance. In his answer, Jesus places himself firmly in the flow of God’s story (the meaning of ‘all righteousness’). The reason for this becomes clear in what happens as Jesus emerges from the water: the Spirit of God descends on him (as it does on the servant of Isaiah 42) to equip him to be the bringer of good news.
The voice also confirms his identity – something John already knew, hence his reluctance to baptize him – and marks him out not only as God’s servant but God’s king. We often sing of Jesus being a servant king. This story read with Isaiah 42 shows how this works: he is anointed as king to serve his people and the world through his ministry, death and resurrection.
The links between the readings
These texts, focused liturgically on the baptism of Jesus, show us that God is working to fulfil his promise to Abraham: that through his family the sin of Adam will be undone. In exile, the calling of Yahweh’s people to be his servant in this task is reaffirmed. In Acts, we see this playing out through his renewed people, the Church, and in Jesus’ baptism God, the liberator, shows us how this works (something affirmed in the Acts story). All the passages remind us that it is God’s Spirit who makes this happen.
See also: